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Our Affectionate Guardians: Chapter Five

But Srila Sridhara Maharaja Was Outside of ISKCON

While it is true that certain institutional considerations must be maintained, we cannot forget that it was
Srila Prabhupada himself who opened the door for his disciples to hear from Srila Sridhara Maharaja.
And how can we forget that Srila Prabhupada sent Acyutananda Maharaja and others to Srila Sridhara
Maharaja to receive siksa from him, "Then I will feel that you are safe." This has been previously
documented in chapter one. The principle of siksa guru, essential in our evolving Krsna consciousness
— is discussed in detail in Sri Guru & His Grace by Srila Sridhara Maharaja. There are many GBCs,
gurus, sannyasis, prabhus, etc. within formal ISKCON who privately take siksa at many levels outside of
ISKCON (even today after the 1995 GBC prohibition), although they are not advertising it. The question
then arises, "What comprises ISKCON and what is outside of ISKCON?" Some, such as ourselves, who
are not allowed within formal ISKCON due to managerial policies, think of ISKCON in a much broader
way than the institutional walls. We tend to think of ISKCON conceptually as an ideal dedicated to
spreading Krsna consciousness under the inspiration and direction of Srila Prabhupada. In this way we
include ourselves within the real ISKCON — the spiritual ISKCON and understand that we have
substantially continued our service to Srila Prabhupada. Numerous quotes from Srila Prabhupada
indicate that this position has its validity, although working within the institution, when it is possible, is
obviously more pleasing to His Divine Grace. Previously, one of the quotes below was misrepresented
by the GBC in an attempt to falsely try to prove that those outside ISKCON were un-bona fide, asara.

"Disunity between individual souls is so strong within this material world that even in a
society of Krsna consciousness, members sometimes appear disunited due to their having
different opinions and leaning toward material things. Actually, in Krsna consciousness
there cannot be two opinions. There is only one goal: to serve Krsna to one's best ability. If
there is some disagreement over service, such disagreement is to be taken as spiritual."
[Bhag. 4.30.8, purp.]

In Hawaii in 1975 Srila Prabhupada said that one who can't follow the 'authority' [GBC] can
live separately and follow the process. [750203MW.HAW]

"If the same principles can be adopted here, wholly or partially, then it is also Vaikuntha.
So it is with any society, such as the International Society for Krsna Consciousness. If the
members of the International Society for Krsna Consciousness, putting faith in Krsna as the
center, live in harmony according to the order and principles of Bhagavad-gita, then they
are living in Vaikuntha, not in this material world." [Bhag. 3.15.33, purp.]

"Regarding sects-I was present (at 26 2nd Ave.) when Srila Prabhupada received the
documents that certified ISKCON as a registered, tax-exempt society. 'We are not attached
to any organization,' he said. 'It is an instrument we will use and if it becomes troublesome
we will dissolve it and go on chanting Hare Krsna.'" [Acyutananda dasa, letter to Gaudiya
1994]

"In Bhagavad-gita Lord Krsna refers to bhagavata-dharma as the most confidential religious
principle . . . There are four lines of disciplic succession: one from Lord Brahma, one from
Lord Siva, one from Laksmi, the goddess of fortune, and one from the Kumaras. One must
take shelter of one of these four sampradayas in order to understand the most confidential
religious system. In the Padma Purana it is said, sampradaya-vihina ye mantras te
misphala matah: if one does not follow the four recognized disciplic successions, his mantra
or initiation is useless." [Bhag. 6.3.20-21, purp.]

"There are many societies and associations of pure devotees, and if someone with just a
little faith begins to associate with such societies, his advancement to pure devotional
service is rapid." [NOD Ch 19, p. 146]

"Anyone who is trying to be aloof from this Krsna Consciousness Society and yet engage in
Krsna consciousness is living in a great hallucination, for this is not possible. From this
statement by Dhruva Maharaja it is clear that unless one is associated with devotees, his
devotional service does not mature." [Bhag 4.9.11 purp.]

As Srila Prabhupada is speaking from within his society you would expect him to refer to his society of
Krsna consciousness. Sastra refers to the association of devotees and in the purport to the Srimad
Bhagavatam 3.15.33 (above), Srila Prabhupada states that it is Vaikuntha for those living in harmony,
with Krsna in the center, for any society such as ISKCON. He then states in the same purport that if the
members of ISKCON live in this way, they are living in Vaikuntha. Clearly, Srila Prabhupada is
sometimes making a distinction between ISKCON and other societies as we would expect him to [to
encourage his disciple's dedication to ISKCON, as the founder-acarya of ISKCON], and sometimes not.
If we then try to use the statement of Srila Prabhupada in the purport of Srimad Bhagavatam 4.9.11
(quoted above), that one aloof from this Krsna Consciousness Society is living in hallucination, to prove
that devotees in any Gaudiya Vaishnava Society outside of ISKCON are not bona fide, it is not

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consistent with Srila Prabhupada's many other statements. It is contradictary and does not represent
the Gaudiya siddhanta nor Srila Prabhupada's intentions.

Better to Bloop

Some criticized those who left ISKCON while others boldly advised that it is better to bloop than take
siksa from Srila Sridhara Maharaja. Even more audacious--the GBC priviledge committee suggested to
Paramadvaiti Maharaja in 1984 that he would be better to commit suicide than leave ISKCON if no
changes were made. Another prominent devotee quipped that it is better to become a meat-eating
karmi than hear from Srila Sridhara Maharaja. The GBC guru who often said this later married a non-
devotee due to these offenses. Even much worse things were advised and propagated by highly posted
devotees, including the taped instruction distributed to all disciples by one GBC Guru that to murder a
particular sannyasi follower [in good spiritual standing] of Srila Sridhara Maharaja would incur no
karma, and therefore was advisable. And a gundha (gangster) was paid and sent to inflict great bodily
harm on Srila Sridhara Maharaja, but recognizing Sridhara Maharaja's exalted saintly qualities he
revealed the plot. And it is not as if the godbrothers didn't try for reform; the fact is well known, as to
the harsh reactions to any inclination for reform within ISKCON for many many years. In addition to
those mentioned in the beginning of this book, the saga of Paramadvaiti Maharaja's endless attempts
for reform-cooperation-frustration-are documented in his booklet entitled, The Search for Purity, which
surprised a great many devotees with its revelations.

We Thank Our Stars

According to ISKCON's previous policy: "They left Srila Prabhupada and are thus asara," many who left
should have dried up long ago-for one who actually leaves his guru in spirit-his future is not bright. On
the contrary we see that some devotees have greatly matured in their Krsna consciousness outside of
ISKCON and are looked up to as stalwart pillars. In the words of Srila Sridhara Maharaja,

"we thank our stars that we have had a glimpse of Krsna consciousness proper,"

if even from afar-nevertheless we have had a glimpse, and our hearts have been charmed and
captured. If we are actually Krsna conscious, thoughtful, mature and unmotivated, then in our honesty
we must submit to the Truth, from wherever and however it springs. Our quest is a great search for the
Supreme Absolute Truth and our Lord will not neglect us if we are sincere.

It is noteworthy to mention here that some did not leave ISKCON because they did not want to be in
ISKCON, nor did they consciously make the decision, "I do not want to be in ISKCON." They simply
could not neglect their siksa guru, Srila Sridhara Maharaja, therefore they "are severed from ISKCON."
We humbly submit that this policy is not in keeping with Srila Prabhupada's kind and accommodating
nature, nor can we expect ISKCON to mature toward a "house in which the whole world can live," a
supposed goal of the Srila Prabhupada Centennial. Additionally, in light of the considerations presented
within this book, it cannot be considered srota pantha (divine descending dispensation from the
Supreme Absolute).

Society Consciousness and God Consciousness

Responding to the necessity of the times Srila Sridhara Maharaja lucidly explains the absolute societal
conception of Krsna consciousness:

Devotee: Within a religious mission, sectarian policies may appear to bar the path of progress and
pragmatic concerns take precedence over spiritual ideals. Should one risk leaving the formal institution
or should he try to remain within and work out the problems?

Srila Sridhara Maharaja: Progress means elimination and new acceptance. So, when there is a clash
between the relative and the absolute standpoint, the relative must be left aside, and the absolute
accepted. The example is given of a socialist in a country of capitalists. When there is a clash, one will
not express their creed for the sake of peace. But to maintain the purity of their faith for the socialists
they will try to leave and join the socialists.

Higher Ideal

So, the absolute and the relative are two different classes of interest. And we find more importance in
the absolute interest. We must be sincere to our own creed. The form is necessary to help me in a
general way to maintain my present position. At the same time, my conception of the higher ideal will
always goad me to advance, to go forward, and wherever I do, I must follow the greater model, the
greater ideal. Spiritual life is progressive, not stagnant. We are in the stage of sadhana, and we want to
go ahead, not backwards. The formal position will help me to maintain my present status, and my
extraordinary affinity for the ideal will goad me towards the front. The search for Sri Krsna is dynamic
and living, so adjustment and readjustment is always going on. And we should also change our present
position accordingly, so that we may not have to sacrifice the high ideal for which we have come.
Einstein had to leave Germany and go to America for his high ideal of life. And so many similar
instances may be found in the world. The ideal is all in all. The highest ideal in a man is his highest
jewel. Our most precious gem is our ideal.

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Many things are recommended in the scriptures, but they are meant to promote us towards the truth in
an indirect way (sva-dharme nidhanam sreya). [Bg 3.35] It is recommended at a certain stage that for
the sake of our close friends, we should give up our ideal. But in the Bhagavad-gita, Krsna's final
instruction is sarva dharman parityajya mam ekam saranam vraja: "If it is necessary to maintain the
highest ideal, you must give up your friends. Surrender to me. I am the real purport of the scriptures."
The highest kind of idealists give up their country, their family, their friends, and everything else, but
they can't give up their ideal.

In the Bhagavad-gita, [3.35] Krsna says, "It is better to die while performing one's duty that to try to
do another's duty." That is one stage of understanding: the relative consideration. The absolute
consideration is also given in the Bhagavad-gita: sarva dharman parityajya mam ekam saranam vraja
[Bg. 18.66]. Krsna says, "Give up everything. Come to Me directly." This is the revolutionary way. This
is absolute. And this is relative: "Stick to your own clan. Don't leave them." That is the national
conception. There is nation consciousness and God consciousness; society consciousness and God
consciousness. God consciousness is absolute. If society consciousness hinders the development of God
consciousness, it should be left behind. This is confirmed in the Srimad-Bhagavatam (5.5.18):

gurur na sa syat sva jano na sa syat

pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta mrtyum

Even a spiritual master, relative, parent, husband, or demigod who cannot save us from
repeated birth and death should be abandoned at once.

What to speak of ordinary things, even the guru, may have to be abandoned. One may even have to
give up one's own spiritual guide, as in the case of Bali Maharaja, or one's relatives, as in the case of
Vibhisana. In the case of Prahlada, his father had to be given up, and in the case of Bharata Maharaja,
it was his mother. In the case of Khatvanga Maharaja, he left the demigods, and in the case of the
yajna patnis, (the wives of the brahmanas) they left their husbands in the endeavor to reach the
Absolute Personality.

Sincere Never Deceived

We need society only to help us. If our affinity to the society keeps us down, then that should be given
up, and we must march on. There is the absolute consideration and the relative consideration. When
they come into clash, the relative must be given up, and the absolute should be accepted. If my inner
voice, my spiritual conscience decides that this sort of company cannot really help me, then I will be
under painful necessity to give them up, and to run towards my destination, wherever my spiritual
conscience guides me. Any other course will be hypocrisy, and it will check my real progress. If we are
sincere in our attempt, then no one in the world can check us or deceive us; we can only deceive
ourselves (na hi kalyana-krt kascid durgatim tata gacchati) [Bg. 6.40]. We must be true to our own
selves, and true to the Supreme Lord. We must be sincere.

Devotee: After the disappearance of the spiritual master, how should the disciples continue the
mission?

Srila Sridhara Maharaja: You must not neglect your conscience. Otherwise you have no faith in your
own cause. There may be disturbances but we should not leave the preaching of Mahaprabhu, despite
all differences. Disturbances must come, and we must undergo them. Still, we must remain sincere; we
must face the difficulty in a proper way. It has come to train us to go in the right direction.

The Fire has Come to Test Us

What we have received from our spiritual master we understood only in a rough estimation. Now,
things have come in such a way that we have to scrutinize ourselves in every position. We have to
analyze ourselves. Atma-niksepa, self-analysis has begun. We are under trial. What we have received
from our spiritual master, in what way have we received it? Properly, or only showingly? The time has
come to purify us, to test whether we are real students, real disciples, or his disciples only in face and
confession. What is the position of a real disciple? If we live in a society, what is the depth of our creed?
In what attitude have we accepted his teachings? How deep-rooted is it within us? The fire has come to
test whether we can stand. Is our acceptance real? Or is it a sham, an imitation? This fire will prove
that.

So, this is the real field of sadhana, or practice. Our practice, our advancement needs these difficulties.
Otherwise, we may not know what is progress, and we will become hypocrites, and give the adulterated
thing to others. So, to purify ourselves, it is necessary that so many disturbances come.

And God has no error. He commands the environment. It is not our responsibility. The responsibility of
the environment does not rest upon us. If I am sincere, then I have to adjust myself with this
environment and put my faith before Him. "Everyone may leave me, but I shall stand alone!" With this
attitude we must march on, whatever the circumstances may be. Then the recognition may come in my
favor, that "Yes, under such trying circumstances he is still there." Our superiors will be pleased with us.

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The relative and absolute considerations are always coming in clash. The absolute should be accepted
and the relative sacrificed. Still the relative is necessary. After graduation from primary school another
teacher is accepted for higher education, but that does not mean that the primary teacher is neglected
or insulted. For our own interest, whatever we find which is akin to what was given to us by our guru
maharaja, whatever we find that will enlighten us further, and whatever will help us to understand more
clearly what we heard from our guru maharaja, must be accepted. Is my realization a living thing, or is
it dead? Anyone who has come in connection with the infinite cannot but say this: "I am nothing." That
should be the salient point.

We have left all social concerns and so many other shackles. For what? For the Absolute Truth. And
wherever I shall find that, I must bow down my head. And if a great soul shows us, "This is the path to
where you will find your thirst quenched. The line is in this zigzag way," we must accept that for our
own interest. We are worshipers not of this form, but of substance. Wherever I feel the presence of my
Lord in an intense form, I must be attracted to that side. Krsna says, sarva dharman parityajya mam
ekam saranam vraja. Wherever we shall find Him, we must run in that direction. My interest is with
Him. Not that we can challenge, "Why did Krsna appear here, and why is He appearing there?" If a man
in a boat is passing through the current and finds himself in danger, then from whatever side help may
come, he must run to that side.

If we are worshipers of Siva, when we understand the special superiority of Narayana, should we stick
to Siva? And then Krsna? In the Brhad-bhagavatamrta the story is told of how Gopa-kumara, by
chanting his Gopala mantra, gradually leaves one stage and progresses to the next. There, the
gradation of devotion is traced from the karma-kanda brahmana, to a devotee king, then to Indra, then
to Brahma, then to Siva, from him to Prahlada, then to Hanuman, then the Pandavas, then to the
Yadavas, to Uddhava, and finally the gopis. In this zigzag way he is passing. In the sincerity of his
quest, his thirst is not being quenched until he goes to Vrndavana. So, the Brhad-bhagavatamrta has
shown us the line of guru parampara, or the real line of our quest, of our search.

Sincere Hankering for the Truth is Our Guide

If we are sincerely searching after real truth, then wherever we go may be a contribution to our
experience for further preaching in the future. We may cross many guru paramparas before ultimately
attaining the Vraja-lila of Krsna, as given by Sri Caitanya Mahaprabhu.

Sometimes the father may not be our guardian. Our uncle may be our guide, and not the father. It is
possible. The line of interest is to be considered the most important. So, our line is the siksa guru
parampara.

I am thankful to those that are helping my spiritual understanding not only in a formal way, but in the
real sense. Whoever is untying the knots of our entanglement in this material world, giving us light,
and quenching our thirst for inner understanding and satisfaction is our guru. In this way, we live on
the contribution of all these spiritual masters. They are all our siksa gurus. All the Vaisnavas are more
or less our instructing spiritual masters.

And our own sincere hankering for the truth will be our guide. That is guru parampara. So the real
disciplic line provides practical knowledge in support of the divine love which is coming down. We must
bow our heads wherever we find support of that. We should not become formalists, but substantialists;
not fashionists, not imitationists, but realistic thinkers. That should always be our temperament.

And what sort of saintly persons shall we try to mix with earnestly? In the Bhakti-rasamrta-sindhu
(1.2.91) Rupa Goswami has said, sajati-yasye snigdhe sadhau sangah svato vare: Those who are in our
line, who have the same high spiritual aspirations as we do, and who hold a superior position. To
associate with such saintly persons will help us the most to progress towards the ultimate goal.

There may be some obstacles, but if at heart we are sincere, the environment cannot deceive us,
because God's inner help is there, cooperating with our sincere, inner need (na hi kalyana krt kascit
durgatim tata gacchati) [Bg. 6.40]. What we want from our innermost hearts cannot but come true,
because Krsna knows everything. There may be some obstacles, but by Krsna's help, they shall all be
eliminated and our innermost aspiration will be crowned with success.

The formal societal position helps one to maintain their present status while our affinity for the high
ideal will always push us to advance in Krsna consciousness. In the Srimad-Bhagavatam 5.5.18 it is
stated that whatever hinders our advancement must be left behind, even society consciousness. The
society is there to help us, not hinder us. Our process is Krsna consciousness not society consciousness.

Commentary: An analysis of the articles in the Back to Godhead Magazine reveals an excessive use of
the word ISKCON whereas a study of articles written by Srila Prabhupada within the same magazine
will show that he rarely used the term ISKCON. This overidentification with societal consciousness
appears to reveal an inner insecurity of the devotees wherein they must repeatedly reassure
themselves. We also find that many devotees take the name of Srila Prabhupada very freely and
cheaply as if to show their sincere dedication to Srila Prabhupada, while at the same time they may or
may not be actually engaged in activities pleasing to Srila Prabhupada.

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Follow the Line

From the examples of our previous acaryas we see that they follow the ideal of Krsna consciousness not
the external form. Chastity to one's guru cannot be judged by whether or not one remains in the formal
institution. If the institution deviates from the high ideal that it is to represent, then the sincere should
not follow. Srila Prabhupada said that the Gaudiya Math fought amongst themselves and became asara-
useless. Prabhupada himself left this formal mission of his guru.

Deviation Produces Devotion?

ISKCON has also deviated from pure devotional service. This has been clearly explained in a previous
section in this chapter entitled, Is Srila Sridhara Maharaja's Mood different than Prabhupada's and
throughout this presentation. Srila Sridhara Maharaja assures us above that if the disciple follows the
ideal given by his guru then success will follow. If, however, one deviates from this ideal they will not
achieve success. Only bhakti produces bhakti —bhaktya sanjataya bhaktya ( Bhag. 11.3.31 ). Deviation
will not produce devotion.

chapter five cont. ~ zone

Contents

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